[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 10.27 # 止觀輔行傳弘決 10.27 止觀輔行傳弘決 10.27 - **Language:** Classical Chinese ### [10.27](https://indike.org/pramana/in.bauddha.taisho.1912.10.27) 「觀空」下，約空起行，即是六度。初結前生後。「若執」下，釋。自為六文。初言「魔施」者，空心雖即屬於外道，以此施心順生死故，故名為魔。此諸境中修觀之文，唯至此中一時總明三藏三乘，方明通教，是則三藏三乘通屬聲聞界也。與上諸文欲辨總別二種對十法界，俱通故也。「若有」下，結果滿。「觀空見即是無明」去，明通教二乘界也。無明標緣覺法界，生苦集標聲聞法界，諦與因緣但開合異，準第一卷，是故今文得作此說。次從「二乘知空」下，次明通教菩薩。於中重牒二乘與菩薩辨異。次「雖度」下，正明菩薩依境行願。言「如前如後」者，前謂前境中及第三前諸圓文等，後謂此文不思議中圓教是也。從「復次見惑」下，因此廣明四教之人治見不同。當知見惑是一，能治四異，前諸文中四教之人皆治見惑，即是此意。次示「任運」者，且約見斷不入三惡，非謂初地初住任運之位。「成論」去，斥《成論》文空能治見。今見從空起，則空不能治，當知此見則非《成論》之所能治，故云「當設何治」。從「如水生火」去，舉喻斥論不能治空。從「今知空見去至治之」，即是今文四教治見不同。《成論》但是三藏一門而已。「三藏」下，明四教治見前後。藏通兩教智雖小異，緣諦同故，是故結云「皆先除見」。別緣諦異，故云「別亦先除」。圓教可知。然教雖有四，若辨初心不過有二：一者前三教人治見入空、二者圓人見為法界。二意自顯，勿生異途，更於二外別立疣贅。「除堅牢見」去，結四教文以斥《成論》。「云何四教共治一見」下，釋疑。如何一病而設四治？從「如患冷」去，引世治釋，先譬、次合。一理如身力，空見如冷病，「薑桂」如無常，見真如「復力」，「五石」如即空。見色即空，名為「益色」。言五石者，白瑛、紫英、石膏、鐘乳、石脂。故《神農經》曰「上藥養命，謂五石鍊形，六芝延年。中藥養性，謂合歡蠲忿，萱草忘憂。下藥治病，謂大黃除實，當歸止痛。」「重婁」如觀法，「加壽」如假智，「能飛」如入假。《本草》云「重婁者，蚤休也，亦名黃精。」《博物志》云「皇帝問天老曰：『天地所生，有食者令人不死乎？』天老曰：『太陽之草名曰黃精，食可長生。太陰之精名曰鉤吻，入口則死。』」鉤吻者，野葛也。若不信黃精之益壽，亦何信鉤吻之殺人？「金丹」者，圓法也。初發心時成佛大仙。準龍樹法，飛金為丹，故曰金丹。「治見既爾」下，舉例。且以思及界內塵沙，故云「亦然」。若界外塵沙及障中無明，則不關前二。「此四」下，總明念處有出宅之功。舉佛遺囑，通四治故。「所以者何」下，釋遺囑意。四人有見，不出六道，故舉見所造果名為苦具，見之結業以譬鬼神。故《法華》中以蟲鳥譬鈍，鬼神譬利。「競共」下，通舉三車皆能出宅。「三車」下，歷教以釋三車同異。此中四教總有九種念處，三藏三一乘各以諦緣度不同故也。支佛束十二緣為四念處。菩薩行雖六度，觀念伏惑還用二乘所觀念處，今從人別，故成三種。故《玄》文云「三因大異，故得為三。」通教三乘同一念處，同觀無生故也。故《玄》文云「三因大同，故得為一。」別教地前名為方便，入空位中體析二種，入假位中但用無量，初地入中名為真實。圓教始終唯用一種。故如三車義兼藏通及別方便。經文出宅，正指三藏，故云「即是」。三乘義通，通於通教，故云「亦是」。別教方便無三乘名，觀行不殊藏通兩教，故云「又是」。故知即亦又三，不無親疏，故對三教示不同相。別教入地即是真實，圓教始終與前永乖，故亦云又，而不言是。若將別教入地證道，及以圓教始終名同大車，故下文從但釋迦去，約化儀釋一代教門，祇是先與三車後賜一大耳。 > From "Contemplating emptiness" below, practices are aroused on the basis of emptiness, which are none other than the six perfections. First, it concludes what preceded and gives rise to what follows. From "If one grasps" below, it explains \[this\]. It naturally forms six passages. First, what is called "demonic giving": although the mind of emptiness itself belongs to non-Buddhists, because this mind of giving accords with saṃsāra, it is called demonic. Among the texts on cultivating contemplation across these various objects, only upon reaching this point does it comprehensively explain the three vehicles of the Tripiṭaka all at once, and only then explain the shared teaching; this means that the three vehicles of the Tripiṭaka belong in common to the realm of voice-hearers (śrāvaka). This is because, together with the earlier texts that sought to distinguish both the general and the specific regarding the ten dharma-realms, they are all encompassing. From "If there are" below, the results are completed. From "Contemplating the view of emptiness is none other than ignorance" onward, it explains the realm of the two vehicles of the shared teaching. Ignorance indicates the dharma-realm of solitary realizers (pratyekabuddha), while producing suffering and origin indicates the dharma-realm of voice-hearers. The \[four\] truths and conditioned arising differ only in expansion and contraction; based on Fascicle 1, the present text is thus able to make this statement. Next, from "The two vehicles know emptiness" below, it next explains the bodhisattvas of the shared teaching. Therein it reiterates the two vehicles to distinguish them from bodhisattvas. Next, from "Although they cross over" below, it directly explains the bodhisattva's practice and vows based on the object. The phrase "as before and as after": "before" refers to the previous object as well as the various passages on the perfect \[teaching\] before the third; "after" refers to the perfect teaching within the inconceivable in the present text. From "Furthermore, the delusion of views" below, based on this, it broadly explains how persons of the four teachings cure views differently. One should know that while the delusion of views is single, the antidotes capable of curing it are fourfold and distinct; that persons of the four teachings in the earlier passages all cure the delusion of views is precisely this meaning. Next, in pointing out "spontaneously": this is provisionally spoken in terms of not entering the three wretched destinies upon severing views, not meaning the spontaneous stage of the first bhūmi or first abidance. From "The \*Satyasiddhi\*" onward, it refutes the passage in the \*Satyasiddhi-śāstra\* where emptiness can cure views. Now, since views arise from emptiness, emptiness cannot cure them; one should know that this view is not something that the \*Satyasiddhi\* can cure, hence it says "what remedy should be applied?" From "Just as fire is produced from water" onward, it raises an analogy to refute the treatise's inability to cure emptiness. From "Now, knowing that the view of emptiness..." down to "...cures it", this is precisely the difference in curing views among the four teachings in the present text. The \*Satyasiddhi\* is merely one gate of the Tripiṭaka \[teaching\]. From "The Tripiṭaka" below, it explains the sequence of curing views across the four teachings. Although the wisdom of the Tripiṭaka and shared teachings differs slightly, because their conditions and truths are the same, it therefore concludes that "both eliminate views first." In the distinctive \[teaching\], the conditioned truths are different, hence it says "the distinctive also eliminates \[them\] first." The perfect teaching can be understood. However, although there are four teachings, in distinguishing the initial aspiration there are no more than two: first, persons of the first three teachings cure views to enter emptiness; second, persons of the perfect \[teaching\] take views to be the dharma-dhātu. The two meanings are self-evident; do not produce divergent paths, establishing redundant growths beyond these two. From "Eliminating solid views" onward, it concludes the passages on the four teachings to refute the \*Satyasiddhi\*. From "Why do the four teachings jointly cure a single view?" below, it resolves a doubt: why should four cures be established for a single illness? From "Just like suffering from a cold illness" onward, it cites worldly treatments to explain, first giving an analogy and next applying it. The single principle is like bodily strength; the view of emptiness is like the cold illness; "ginger and cassia" are like impermanence; seeing the real is like "restoring strength"; the "five minerals" are like identity with emptiness. Seeing form as identical with emptiness is called "benefiting complexion." The five minerals are white quartz, amethyst, gypsum, stalactite, and halloysite. Thus the \*Shennong jing\* states: "Superior medicines nourish life, meaning the five minerals refine the form and the six mushrooms prolong years. Medium medicines nourish the nature, meaning albizia eliminates anger and daylily forgets worry. Inferior medicines cure illness, meaning rhubarb removes repletion and dang-gui stops pain." "Chonglou" is like the contemplative method; "prolonging life" is like provisional wisdom; "being able to fly" is like entering provisionality. The \*Bencao\* states: "Chonglou is zaoxiu, also called huangjing." The \*Bowuzhi\* states: "The Yellow Emperor asked Tianlao, 'Among the things produced by heaven and earth, is there anything eaten that makes a person immortal?' Tianlao said: 'The grass of the Great Yang is called huangjing; eating it allows one to live long. The essence of the Great Yin is called gouwen; entering the mouth, it brings death.'" Gouwen is yellow vine (wild kudzu). If one does not believe that huangjing prolongs life, how could one believe that gouwen kills? "Golden elixir" is the perfect dharma: upon first arousing the aspiration, one becomes the Great Immortal of Buddhahood. According to Nāgārjuna's method, sublimating gold into elixir is why it is called the golden elixir. From "Curing views being thus" below, it draws an analogy. For now, it speaks in terms of thought \[delusion\] and delusions like dust and sand within the triple world, hence saying "it is also thus." If it were delusions like dust and sand beyond the triple world and ignorance obstructing the middle, they would not pertain to the former two. From "These four" below, it comprehensively explains that the stations of mindfulness possess the efficacy of escaping the \[burning\] house. It cites the Buddha's final bequest because it extends to all four cures. From "Why is this?" below, it explains the intention of the bequest. Four kinds of people possess views and do not escape the six destinies; hence it adduces the retribution produced by views, calling it the instruments of suffering, and uses the binding karma of views to analogize ghosts and spirits. Therefore, in the \*Lotus Sūtra\*, insects and birds analogize dullness, while ghosts and spirits analogize sharpness. From "Vying together" below, it comprehensively cites the three carts as all capable of escaping the house. From "The three carts" below, it goes through the teachings to explain the similarities and differences among the three carts. Herein, among the four teachings there are nine kinds of stations of mindfulness in total: in the Tripiṭaka, the three vehicles each differ according to truths, conditioned arising, and perfections. Pratyekabuddhas condense the twelve links of conditioned arising into the four stations of mindfulness. Although the bodhisattva's practice consists of the six perfections, their contemplation and mindfulness to subdue delusion still employ the stations of mindfulness contemplated by the two vehicles; here, distinguished according to persons, they thus become three kinds. Therefore the \*Fahua xuanyi\* states: "Because the three causes are greatly different, they can be taken as three." In the shared teaching, the three vehicles have the same stations of mindfulness because they identically contemplate unarising. Therefore the \*Xuan\[yi\]\* states: "Because the three causes are greatly identical, they can be taken as one." In the distinctive teaching, prior to the bhūmis is called expedient means: in the stage of entering emptiness, there are two kinds, embodying and analyzing; in the stage of entering provisionality, they only employ the immeasurable; upon entering the middle at the first bhūmi, it is called the real. The perfect teaching uses only one kind from beginning to end. Therefore, as for the three carts, their meaning combines the Tripiṭaka, shared, and distinctive expedients. The sūtra text's "escaping the house" directly points to the Tripiṭaka, hence it says "is precisely". The meaning of the three vehicles is pervasive, extending to the shared teaching, hence it says "is also". The expedients of the distinctive teaching do not have the names of the three vehicles, yet their contemplative practice is not different from the Tripiṭaka and shared teachings, hence it says "is furthermore". Thus we know that the three terms—"is precisely", "is also", and "is furthermore"—are not without varying degrees of closeness; hence in relation to the three teachings they reveal different aspects. When the distinctive teaching enters the bhūmis, that is the real; the perfect teaching from beginning to end is eternally divergent from what came before, hence it also says "furthermore" but does not say "is". If one equates the distinctive teaching's entering the bhūmis and realizing the path, as well as the perfect teaching from beginning to end, with the Great Cart, then the subsequent text from "Only Śākyamuni" onward explains the lifetime teachings according to the ritual of conversion: it is merely giving the three carts first and bestowing the one great cart afterward. > — English (machine translation) (machine translation) - [Previous: 10.26](https://indike.org/pramana/in.bauddha.taisho.1912.10.26) - [Next: 10.28](https://indike.org/pramana/in.bauddha.taisho.1912.10.28) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1912.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.10.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.10.27](https://indike.org/pramana/in.bauddha.taisho.1912.10.27) · Pramāṇa